222.  This reason, i.e., my supervision.

223.  Sreedhara says that these are different modes of worship; “with reverence and ever devoted” grammatically refers to each of the three classes of worshippers indicated.

224.  Performing the sacrifice of knowledge, i.e., believing Vasudeva to be everything.  In many forms, i.e., as Brahman, Rudra, etc.

225.  Mantra is the sacred verse or verses used for invoking godheads, and for other purposes.

226.  Hence they have to come back, explains Sreedhara.

227.  Prayatatmanas is explained as Suddhachittasya.

228.  Iman lokan (this mortal world), Sreedhara says, may mean “this form of royal saint that thou hast.”  This is far-fetched.

229.  Telang renders Paramam ‘excellent’; Mr. John Davies, ’all important’.  The meaning is referring to the ‘Supreme Soul’.

230.  Both Sankara and Sreedhara explain Sarvassas as “in every way”. i.e., as creator, as guide, &c.

231.  Prajas offspring, including, as Sankara says, both mobile, and immobile, therefore, not mankind alone.

232.  Bhava-samanwitas is explained by Sreedhara as “full of love”, which K. T. Telang accepts.  Sankara explains it as “endued with penetration into the knowledge of the Supreme object.”

233.  Tityam, ever, is connected with what follows and not what precedes.  Thus Sreedhara.  Mr. Davies connects it with Kathayantas.

234.  K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, “devotion by special insight.”

235.  To know thee fully is impossible.  In what particular forms or manifestations, therefore, shall I think of thee?  The word Bhava in the second line is rendered “entities” by K. T. Telang, and “form of being” by Mr. Davies.

236.  Vistarasya evidently refers (as explained by all the commentators) to Vibhutinam. it is a question of grammar and not of doctrine that there can be any difference of opinion.  Mr. Davies, however, renders it “of (my) greatness.”  This is inaccurate.

237.  The Adityas are the solar deities, twelve in number, corresponding to the twelve months of the year.  The Maruts are the wind-gods, whose chief is Marichi.

238.  The Rudras are a class of destructive gods, eleven in number.  The Vasus are an inferior class of deities, eight in number.  The lord of treasures is Kuvera.

239.  The Japa-sacrifice is the sacrifice by meditation which is superior to all sacrifices.

240.  Kamadhuk, the wish-giving cow called Surabhi.  The cause of re-production, i.e., I am not the mere carnal passion, but that passion which procreates or is crowned with fruit.

241.  In 28, Vasuki is called the chief of the Sarpas (serpents); in 29 Ananta is spoken of as the chief of the Nagas.  The latter are Sarpas as well, Sreedhara says that the distinction lies in the fact of the Nagas being without poison.  This is hardly correct.